He will look around then to the hills for help. Whence should it come? Ah! there is the well-known truth for Israel, "My help comes from Jehovah, who hath made," everything man could trust in. "He keeps Israel." "He will never slumber nor sleep"—a sure Guardian. No power of evil shall smite thee. "The Lord shall preserve thy going out and thy coming in, from this time forth and for evermore." The first of the two-the evil to which they were liable; the second- their sure, safe, and secure refuge-that forever.
This Psalm is the direct putting of Israel under the help of the Lord, of Jehovah; His character in such help is declared, and His perpetual and unfailing character.
1. This verse is quite as probably, I should think, an inquiry—at any rate verse 2 is the direct assertion "My help is from Jehovah," in the character of most High God; compare Psa. 91
The dictionaries say that me-ayin (from whence) is always an interrogation. This makes verse 2 clearly an answer to the latter part of verse 1.
This verse is the Spirit's answer to the trusting Remnant, and then the affirmation " Jehovah is thy keeper," and this, as it is perfect, so it is perpetual. This is a blessed answer concerning Jehovah to the Jews. It seems addressed to Christ as the Head of Israel.
Psa. 122
We have here the happy results in worship—the third part of the sentiments of the delivered Remnant, the happiness of Christ in them. It is ever Israel in all this. These three Psalms are rather prefatial, such as will be used, but retrospective, as I have said, not historical; from Psa. 123, it enters more into detail. They respect the full restoration, in one form or another, though it may not be viewed as accomplished in them all.
This Psalm is the joy of Christ's Spirit, in the fruits of it in others, in actually going up; but all is restored joy of Israel.
4. This is in assembled thanksgiving of worship in the Temple.
5. "Judgment"—his delight in the place of judgment.
6. The heart of the Lord, who once wept, here goes out in yearnings over His beloved Jerusalem; and, calling to prayer for its peace, pronounces peace upon it. Two great motives too, animating to the brethren, and glorifying to God, draw it out; them He still is not ashamed to call "brethren," and "companions "; and, having so blessedly named them, He, at once introducing them into full connection with the glory and blessing, says, "Because of the house of the Lord our God, I will seek to do thee good." Nothing could be added to this.
As Psa. 121 is the answer to Christ as the Head; so this of Christ to the Remnant of His brethren in His own love to Jerusalem. Psa. 120 is the state out of which these are the deliverances.
This Psalm is the restoration, in the person of David, of Jerusalem the portion of the Lord—the gladness of being able to have it as a common opportunity to go "before his footstool." It is evidently out of, and from a state of trial, but now of assurance, "Our feet shall stand." "Jerusalem" is the point—the point of concurrence to the tribes. The testimony; not, I apprehend, the ark; compare Jer. 3:1616And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. (Jeremiah 3:16). Previously it had been in heaven, compare Revelation frequently. Then, proving the faithfulness of the testimony, thanks would be given to the Lord there—thrones of judgment there—the throne of the house of David.
7-9. I take these verses to be the words of the Anointed owning His brethren, and God, as the Lord our God, and His house to be theirs. It is the bringing in, in the rest of Jerusalem, as the portion into which Christ came, as the Lord's. It is still the celebration of Jehovah.